Hebrew Literature Part 25

18. He who by his conduct justifies the public, no sin will be caused through his means, and whosoever causes the public to sin is not suffered to repent. Moses acted justly and caused the public to obtain merit: the merit of the public was attributed to him, as is said, "He executed the justice of the Lord and his judgments with Israel."(498) Jeroboam, the son of Nebat, sinned, and caused Israel to sin: the sin of the public was attributed to him, as is said, "Because of the sins of Jeroboam, who did sin, and who made Israel to sin."(499)

19. He who possesses these three virtues is of the disciples of our father Abraham, and he who is possessed of the three opposites is of the disciples of the wicked Balaam. The disciples of our father Abraham possess a benevolent eye, a humble spirit, and a contented mind. The disciples of Balaam have an evil eye, a haughty spirit, and a narrow mind.

"What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam?" "The disciples of our father Abraham eat of the fruit of their good works in this world, and inherit the future one, for it is said, 'That I may cause those that love me to inherit substance, and I will fill their treasures.'(500) But the disciples of the wicked Balaam inherit h.e.l.l and descend to the pit of destruction, as is said, 'But Thou, O G.o.d, shalt bring them down into the pit of destruction; b.l.o.o.d.y and deceitful men shall not live out half their days, but I will trust in Thee.' "(501)

20. Judah, son of Tamai, said, "be bold as a leopard, light as an eagle, swift as a roe, and strong as a lion, to do the will of Thy Father, who is in heaven." He used to say, "the impudent are for h.e.l.l and the modest for paradise. May it be acceptable in Thy presence, O Lord our G.o.d! that Thy city may speedily be rebuilt in our days, and let our portion be in Thy law."

21. He also said, "at five years of age a child should study the Bible; at ten he should study the Mishna; at thirteen he should observe the precepts; at fifteen he should study the Gemara; at eighteen he should get married; at twenty he should study the law; at thirty he is arrived at full strength; at forty he is arrived at understanding; at fifty he is able to give counsel; at sixty he is accounted aged; at seventy he is h.o.a.ry; at eighty he may still be accounted strong; at ninety he is only fit for the pit;(502) at 100 he is as if already dead and forgotten from the world."

22. The son of Bagbag said, "ponder the law again and again, for all things are in it; contemplate it always, and depart not from it, for there is nothing to be preferred to it."

23. The son of Haha said, "the reward is proportioned to the labor."

Chapter VI

1. The Sages studied in the language of the Mishna; blessed be He who made choice of them and their learning. R. Meier said, "he who is engaged in the study of the law for its own sake merits many things, and not only so, but the whole world is under the greatest obligation to him; he is called a dear friend, dear to G.o.d and dear to mankind; he rejoices G.o.d and rejoices His creatures. It clothes him with meekness and the fear of G.o.d, and directs him to become just, pious, righteous, and faithful; it removes him from sin, and brings him near to merit, and the world is benefited by his counsel, sound wisdom, understanding, and strength; as is said, 'Counsel is mine, and sound wisdom; I am understanding, I have strength.'(503) It also bestows on him empire, dominion, and perception in judgment. It reveals the secrets of the law to him, and he shall be an increasing fountain, and a never-failing river; and it will cause him to be modest, slow to anger, and ready to pardon an injury done to him; and it will magnify and exalt him above all things."

2. R. Joshua, son of Levi, said, "every day a Divine voice (_bath kol_) proceeds from Mount h.o.r.eb, which proclaims and says, 'Woe be to those who contemn the law; for whoever is not engaged in the study of the law may be considered as excommunicate'; for it is said, 'as a jewel of gold in a swine's snout, so is a fair woman which is without discretion';(504) and it is said, 'And the tables were the work of G.o.d, and the writing was the writing of G.o.d, graven upon the tables.'(505) Read not graven but freedom; for who are counted free but those engaged in the study of the law, and whoever is engaged in the study of the law is exalted; as it is said, 'And from Mattanah to Nahaliel, and from Nahaliel to Bamoth.' "(506)

3. He who learns from his companion one chapter, sentence, verse, or expression, ought to behave toward him with respect; for thus we find by David, King of Israel, who having learned only two things from Ahitophel, called him his teacher, guide, and acquaintance, as is said, "But it was thou, a man mine equal, my guide, and mine acquaintance."(507) Hence it may be deduced that if David, King of Israel, who having learned only two things from Ahitophel, called him his "teacher, guide, and acquaintance,"

how much more ought he who learns from his companion a single chapter, sentence, verse, or expression, to show him the utmost respect? And there is no glory but the knowledge of the law; as is said, "The wise shall inherit glory";(508) and the perfect shall inherit the good; but nothing is really good but the law, as is said, "For I give you good doctrine, forsake ye not my law."(509)

4. Thus is the law to be observed: Thou shalt eat bread and salt, and water by measure shalt thou drink; on the earth shalt thou sleep, and a life of trouble shalt thou live; and thou shalt labor in the study of the law. If thou doest thus, thou shalt be happy, and it shall be well with thee; thou shalt be happy in this world, and it shall be well with thee in the world to come.

5. Seek not grandeur for thyself, neither covet more honor than thy learning merits. Crave not after the tables of kings; for thy table is greater than their table, and thy crown is greater than their crown; and the Master who employs thee is faithful to pay thee the reward of thy labor.

6. The law is more excellent than the priesthood and royalty; for royalty is acquired by thirty properties, and the priesthood by twenty-four; but the law is acquired by forty-eight things, and these are they-with study, attention, eloquence; an understanding heart, an intelligent heart; with dread and meekness, fear and joy; with attendance on the Sages, the acuteness of companions, and disputations of the disciples; with sedateness, the study of the Bible, and the Mishna; in purity, in taking little sleep, in using little discourse, in being little engaged in traffic, in taking little sport, in enjoying little delight and little worldly manners; in being slow to anger, in having a good heart, in having faith in the Sages, and in bearing chastis.e.m.e.nts; in being sensible of his situation, and rejoicing in his portion; in being circ.u.mspect in his language, in not pretending to pre-eminence, in sincerely loving G.o.d, and loving His creatures; in loving admonition, and that which is right; in avoiding honor, and in not priding himself on his acquired knowledge; not rejoicing in p.r.o.nouncing sentence, in bearing the burden equally with his companion, and inclining him to merit, and confirming him in the truth and in peace; is sedate in his study, inquires according to the subject, and answers according to the const.i.tution; is attentive to study, and extends it; learns it with a view to the teaching of others, and also with a view to perform the precepts; increases his teacher's knowledge, and is attentive to his instruction, and reports everything in the name of the person who said it; hence it is inferred that whoever reports anything in the name of the person who said it, procures redemption for the world, as is said, "And Esther certified the king thereof in Mordecai's name."(510)

7. Great is the law, which bestows life on the doers of it, both in this world and in the world to come; as is said, "For they are life unto those that find them, and health to all their flesh."(511) And it is said, "It shall be health to thy navel, and marrow to thy bones."(512) And it is said, "She is a tree of life to them that lay hold upon her; and happy is everyone that retaineth her."(513) And it is said, "For they shall be an ornament of grace unto thy head, and chains about thy neck."(514) And it is said, "She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee."(515) And it is said, "Length of days is in her right hand, and in her left hand riches and honor."(516) And it is said, "For length of days and long life, and peace shall they add to thee."(517)

8. Rabbi Simeon, son of Judah, in the name of Rabbi Simeon, son of Jochai, said, "beauty, strength, riches, honor, wisdom, age, h.o.a.riness, and many children, are suitable for the righteous, and suitable for the world; as is said, 'The h.o.a.ry head is a crown of glory, if it be found in the way of righteousness.'(518) And it is said, 'Children's children are the crown of old men, and the glory of children are their fathers.'(519) And it is said, 'Then the moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign on Mount Zion, and in Jerusalem; and before his ancients gloriously.' "(520)

9. Rabbi Simeon, son of Manasya, said, "those seven qualities which the Sages counted as proper for the righteous, were all established in the Rabbi (Judah) and his children." Rabbi Jose, son of Kishma, said, "I was once travelling along the road and met a certain person, who saluted me with peace, and I returned his salutation. He then said to me, 'Rabbi, whence art thou?' I answered him, 'from a great city abounding in sages and scribes:' said he to me, 'if thou be willing to dwell with us in our city, then will I give thee a thousand thousand golden dinars, and precious stones and pearls.' To this I answered, 'if thou wouldst give me all the silver and gold, and precious stones and pearls in the world, I would only dwell in a place where the law is studied; because at the time of man's departure from this world he is not accompanied either with silver and gold, and precious stones and pearls, but with the law and good deeds alone, as is said, "When thou goest it shall lead thee: when thou sleepest it shall keep thee: and when thou awakest it shall talk with thee." ' "(521) "When thou goest it shall lead thee," that is in this world. "When thou sleepest it shall keep thee," in the grave; "and when thou awakest it shall talk with thee," in the world to come. And thus it is written in the book of Psalms by the hand of David, King of Israel, "The law of thy mouth is better to me than thousands of gold and silver."(522) And it is said, "The silver is mine, and the gold is mine, saith the Lord of Hosts."(523)

10. Five possessions hath the Holy One, blessed be He, obtained in this world, and these are they-the law is one possession; heaven and earth another; Abraham another; Israel another; and the holy Temple another. Now whence is it to be proved that the law is one possession? Because it is written, "The LORD possessed me in the beginning of His way before His works of old."(524) And whence is it proved that heaven and earth is another possession? Because it is said, "Thus saith the Lord, The heaven is my throne and the earth is my footstool; where is the house that ye build unto me? and where is the place of my rest?"(525) And it is said, "O Lord, how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches."(526) Whence is it proved that Abraham is one possession? Because it is written, "And he blessed him, and said blessed be Abraham of the most high G.o.d, possessor of heaven and earth."(527) Whence is it proved that Israel is one possession? Because it is written, "Till thy people pa.s.s over, O Lord, till the people pa.s.s over, which thou hast purchased."(528) And it is said, "But to the saints that are in the earth, and to the excellent, in whom is all my delight."(529) Whence can it be proved that the holy temple is one possession? Because it is said, "The sanctuary, O Lord, which thy hands have established."(530) And it is said, "And he brought them to the border of his sanctuary, even to this mountain which his right hand hath purchased."(531) Everything which G.o.d created, he created but for his glory; as is said, "Everyone that is called by my name; for I have created him for my glory, I have formed him; yea, I have made him."(532) And the Lord will reign forever and ever. R.

Chanina, son of Akasea, said, "the Holy One, Blessed be He, wished to purify Israel, wherefore He magnified for them the Law and the Commandments, as is said, 'The Lord is well pleased for his righteousness'

sake; he will magnify the law and make it honorable.' "(533)

The Daily Sacrifice

Guarding the Temple at Night-Taking the Ashes Off the Altar-Casting Lots-Opening the Temple in the Morning-Arranging the Fire on the Altar-The Wood-Kindling-Allotting Services-Examination of the Daily Sacrifice-Slaughter-house-Sounds Heard at Jericho-Snuffing the Candlestick-Position of the Lamb when Slain-Pouring Out its Blood-Preparations for Burning-Order of Carrying the Members to the Altar-Blessings-Cleansing the Vessels of the Holy Place-The High Priest on the Altar-Music and Psalm-Singing.

Chapter I

1. The Priests guarded the sanctuary in three places(534)-in the House Abtinas, in the House Nitzus, and in the House Moked. The House Abtinas and the House Nitzus had upper chambers, and the young priests guarded there. The House Moked was arched, and its large chamber was surrounded with stone divans, and the elders of the House of the Fathers slept there, with the keys of the court in their hands; and the younger priests also slept there, each with his cus.h.i.+on on the ground. They did not sleep in the holy garments, but they undressed, and folded them, and put them under their heads, and they covered themselves with their own dresses. If legal defilement happened to one of them, he went out, and proceeded in the circuit that went under the Temple, and candles flamed on either side, until he arrived in the house of baptism. And the fire pile was there, and the place of the seat of honor; and this was its honor, when he found it closed, he knew that someone was there; when he found it open he knew that no one was there. He descended and washed; he came up and wiped himself, and warmed himself before the fire pile. He came and sat beside his brethren the priests, till the doors were opened; then he went out on his own way.

2. He who wished to take the ashes from the altar, rose up early and bathed before the Captain of the Temple came. And in what hour did the Captain come? All times were not equal; sometimes he came at c.o.c.kcrow, or near to it, before or after it. The Captain came, and knocked for them, and they opened to him. He said to them, "let whoever is washed, come, and cast lots." They cast lots, and he gained who gained.

3. He took the key and opened the wicket door, and entered from the House Moked to the court, and the priests went after him with two lighted torches in their hands. And they divided themselves into two parties.

These went in the gallery eastward, and those went in the gallery westward. They observed everything as they walked till they approached the place of the pancake-makers. They arrived. Both parties said, peace! all peace! The pancake-makers began to make pancakes.

4. He who gained the lot to take the ashes from the altar, took them; and they said to him, "be careful that thou touch not the vessels, till thou dost sanctify thy hands and thy feet from the laver." And the ash dish was placed in the corner between the ascent to the altar and the west of the ascent. No man entered with the priest, and there was no candle in his hand, but he walked toward the light of the fire on the altar. They did not see him, and they did not hear his voice, till they heard the creaking of the wheel, which the son of Kattin made for the laver, and they said, "the time has come to sanctify his hands and feet from the laver." He took the silver ash dish, and he went up to the top of the altar, and he turned the live coals on one side, and he piled up those that were well burned inward, and he descended, and came on the pavement of the altar. He turned his face northward, and went eastward of the ascent about ten cubits. He packed the coals on the pavement three hand-breadths distant from the ascent, at the place where they put the crops of the fowls, and the ashes of the inner altar, and of the candlestick.

Chapter II

1. His brethren saw him come down, and they came running to him. They hastened and sanctified their hands and their feet from the laver. They took the brushes and the forks, and went up to the top of the altar. The members and the cauls(535) (of the sacrifices) which were not consumed over night, they moved to the side of the altar. If the sides could not contain them, they laid them out in a closet at the ascent.

2. They commenced to bring up the ashes to the top of the heap,(536) and the heap was on the middle of the altar. Sometimes there was on it about 300 cors;(537) but in the holidays they did not clear away the ashes, since they were an honor for the altar. Never was the priest lazy in removing the ashes.

3. The priests began bringing up the f.a.gots to arrange the fire of preparation on the altar. "Was, then, all wood allowed for preparation?"

"Yes, all wood was allowed for the fire of preparation, except that of the olive and that of the vine. But these they preferred-branches of the fig-tree, of the nut, and of the pine."

4. The priests arranged the great fire of preparation eastward, and then made an opening eastward, so that the heads of the inward f.a.gots touched the heap on the altar. And there was a division between the f.a.gots, that the priests might kindle the chips there.

5. The priest chose from the f.a.gots the best figwood to arrange the second fire of preparation for the incense opposite the western horn southward.

He prolonged it from the horn toward the north four cubits, reckoning for five seahs(538) of live coals, and on the Sabbath he reckoned for eight seahs of live coals. As they placed there the two cups of frankincense of the s...o...b..ead. The members and cauls (of the sacrifices) which were not consumed by the fire overnight, were returned again by the priests to the great fire of preparation. And they kindled both the preparations with fire; and they came down, and entered into the chamber of hewn stone.(539)

Chapter III

1. The Captain of the Temple said to the priests, "come and cast lots."

"Who is to slaughter?" "Who is to sprinkle?" "Who is to take the ashes from the inner altar?" "Who is to take the ashes from the candlestick?"

"Who is to bring up the members to the ascent, the head and the right foot, and the two hind feet, the chine, and the left foot, the breast, and the throat, and the two sides, the inwards, and the fine flour, and the pancakes and the wine?" They cast lots, and he gained who gained.

2. The Captain said to them, "go and see if the time for slaughter approaches?" If it approached, the watchman said, "it brightens." Matthia, son of Samuel, said, "is it light in the whole east, even to Hebron?" and he said, "yes."

3. He said to them, "go and bring the lamb from the lamb-chamber." The lamb-chamber was in the northwest corner of the court, and there were four chambers there, one the lamb-chamber, one the seal-chamber,(540) and one chamber for the burning materials, and one chamber where they made s...o...b..ead.

4. The priests entered the chamber for the vessels, and they brought out ninety-three vessels of silver and gold. They made the daily sacrifice drink in a golden cup. Even though he was examined the night before, they examined him again by torch-light.

5. He who gained the lot for the daily sacrifice, led the lamb to the slaughter-house, and those who gained the lots for the members, went after him. The slaughter-house was to the north of the altar, and in it were eight dwarf pillars, and beams of cedar-wood were fastened upon them, and iron hooks were fastened in them. And there were three rows of hooks to each of them. Upon them the priests hung the sacrifices, and skinned them, near the marble tables between the pillars.

6. Those who gained the lot for the removal of the ashes from the inner altar, and the ashes from the candlestick, advanced with four vessels in their hands, a flagon(541) and a cup(542) and two keys. The flagon resembled a great golden measure containing two cabs and a half. And the cup resembled a great golden jug. And the two keys to the sanctuary. One key entered the lock up to the shoulder of the priest, and one opened quickly.